1. Hebrew Bible, Deuteronomy, 32.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Mishnah, exemplarity of sages’ lives in • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Tosefta, exemplarity of sages’ lives in • exemplars of trust
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 76; Neusner (2004), The Idea of History in Rabbinic Judaism, 179
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32.4 הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃32.4 כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ ' None | sup>
32.4 The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .'' None |
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2. Hebrew Bible, Exodus, 2.12-2.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • apologetic, examples of • exemplary/exemplarity
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 160; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 92
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2.12 וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃ 2.13 וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ׃ 2.14 וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 2.15 וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃'' None | sup>
2.12 And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand. 2.13 And he went out the second day, and, behold, two men of the Hebrews were striving together; and he said to him that did the wrong: ‘Wherefore smitest thou thy fellow?’ 2.14 And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’ 2.15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.'' None |
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3. Hebrew Bible, Genesis, 12.2, 15.2, 15.5-15.6, 15.8, 15.15, 18.1-18.15, 18.17, 21.12-21.13, 21.17-21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, as universal exemplar • Double dreams and visions, examples, ANE, OT and Homer • Dreams and visions, examples, Apocrypha and non-apocalyptic Pseudepigrapha • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Josephus • Septuagint, Pentateuch, official exemplar • Tales of the Tobiads, exemplarity in • exemplars of trust
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 141, 143; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 43, 44, 50; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 82; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 75, 76, 77, 80; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121, 151, 447, 449, 450, 463
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12.2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃
12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃
15.2 וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
15.2 וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃
15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
15.15 וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃
18.1 וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.2 וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.3 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3 וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4 יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5 וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6 וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7 וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9 וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃' 18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃
18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃
18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃
18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
18.17 וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃
21.12 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 21.13 וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא׃
21.17 וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃ 21.18 קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃'' None | sup>
12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
15.2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’
15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’ 15.6 And he believed in the LORD; and He counted it to him for righteousness.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
15.15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; 18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, 18.3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. 18.4 Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. 18.5 And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’ 18.6 And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’ 18.7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it. 18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 18.9 And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’
18.10 And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—
18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—
18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
18.17 And the LORD said: ‘Shall I hide from Abraham that which I am doing;
21.12 And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee. 21.13 And also of the son of the bondwoman will I make a nation, because he is thy seed.’
21.17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 21.18 Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’' ' None |
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4. Hebrew Bible, Job, 4.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Homer • Esther Rabbah I, exemplarity of sages’ lives in • Genesis Rabbah, exemplarity of sages’ lives in • Lamentations Rabbah, exemplarity of sages’ lives in • Leviticus Rabbah, exemplarity of sages’ lives in • Pesiqta deRab Kahana, exemplarity of sages’ lives in • Ruth Rabbah, exemplarity of sages’ lives in • Song of Songs Rabbah, exemplarity of sages’ lives in
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 126; Neusner (2004), The Idea of History in Rabbinic Judaism, 185
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4.19 אַף שֹׁכְנֵי בָתֵּי־חֹמֶר אֲשֶׁר־בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי־עָשׁ׃'' None | sup>
4.19 How much more them that dwell in houses of clay, Whose foundation is in the dust, who are crushed before the moth!'' None |
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5. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Gospels and Acts • exemplars of trust
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 76; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 161
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3.1 וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2 וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3 וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4 הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5 וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃'' None | sup>
3.1 And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2 And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3 And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4 The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.'' None |
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6. Homer, Iliad, 1.205, 4.1-4.2, 4.5-4.19, 4.22-4.27, 4.29, 4.34-4.36, 14.315-14.316, 15.80, 23.62-23.92 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Chrysippus, uses examples from literature • Dreams and visions, examples, Homer • anthropo-philautia, epistemic, examples of • emotions, examples of • exemplarity • exemplarity, and biology • exemplarity, and family models • intertextuality, and exemplarity • poetry, as source of examples
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 127; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 78; Graver (2007), Stoicism and Emotion, 3, 244; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 380, 381, 382; Sattler (2021), Ancient Ethics and the Natural World, 74
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1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. 4.2 χρυσέῳ ἐν δαπέδῳ, μετὰ δέ σφισι πότνια Ἥβη
4.5 αὐτίκʼ ἐπειρᾶτο Κρονίδης ἐρεθιζέμεν Ἥρην 4.6 κερτομίοις ἐπέεσσι παραβλήδην ἀγορεύων· 4.7 δοιαὶ μὲν Μενελάῳ ἀρηγόνες εἰσὶ θεάων 4.8 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη. 4.9 ἀλλʼ ἤτοι ταὶ νόσφι καθήμεναι εἰσορόωσαι
4.10 τέρπεσθον· τῷ δʼ αὖτε φιλομειδὴς Ἀφροδίτη
4.11 αἰεὶ παρμέμβλωκε καὶ αὐτοῦ κῆρας ἀμύνει·
4.12 καὶ νῦν ἐξεσάωσεν ὀϊόμενον θανέεσθαι.
4.13 ἀλλʼ ἤτοι νίκη μὲν ἀρηϊφίλου Μενελάου·
4.14 ἡμεῖς δὲ φραζώμεθʼ ὅπως ἔσται τάδε ἔργα,
4.15 ἤ ῥʼ αὖτις πόλεμόν τε κακὸν καὶ φύλοπιν αἰνὴν
4.16 ὄρσομεν, ἦ φιλότητα μετʼ ἀμφοτέροισι βάλωμεν.
4.17 εἰ δʼ αὖ πως τόδε πᾶσι φίλον καὶ ἡδὺ γένοιτο,
4.18 ἤτοι μὲν οἰκέοιτο πόλις Πριάμοιο ἄνακτος,
4.19 αὖτις δʼ Ἀργείην Ἑλένην Μενέλαος ἄγοιτο.
4.22 ἤτοι Ἀθηναίη ἀκέων ἦν οὐδέ τι εἶπε 4.23 σκυζομένη Διὶ πατρί, χόλος δέ μιν ἄγριος ᾕρει· 4.24 Ἥρῃ δʼ οὐκ ἔχαδε στῆθος χόλον, ἀλλὰ προσηύδα· 4.25 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες· 4.26 πῶς ἐθέλεις ἅλιον θεῖναι πόνον ἠδʼ ἀτέλεστον, 4.27 ἱδρῶ θʼ ὃν ἵδρωσα μόγῳ, καμέτην δέ μοι ἵπποι
4.29 ἕρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι.
4.34 εἰ δὲ σύ γʼ εἰσελθοῦσα πύλας καὶ τείχεα μακρὰ 4.35 ὠμὸν βεβρώθοις Πρίαμον Πριάμοιό τε παῖδας 4.36 ἄλλους τε Τρῶας, τότε κεν χόλον ἐξακέσαιο.
14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν,
23.62 εὖτε τὸν ὕπνος ἔμαρπτε λύων μελεδήματα θυμοῦ 23.63 νήδυμος ἀμφιχυθείς· μάλα γὰρ κάμε φαίδιμα γυῖα 23.64 Ἕκτορʼ ἐπαΐσσων προτὶ Ἴλιον ἠνεμόεσσαν· 23.65 ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66 πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67 καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69 εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76 νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77 οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78 βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79 ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80 καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81 τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82 ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83 μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84 ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85 εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86 ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87 ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88 νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89 ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90 ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91 ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92 χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ.' ' None | sup>
1.205 / 4.2 Now the gods, seated by the side of Zeus, were holding assembly on the golden floor, and in their midst the queenly Hebe poured them nectar, and they with golden goblets pledged one the other as they looked forth upon the city of the Trojans.
4.5 And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding,
4.10 whereas by the side of that other laughter-loving Aphrodite ever standeth, and wardeth from him fate, and but now she saved him, when he thought to perish. But of a surety victory rests with Menelaus, dear to Ares; let us therefore take thought how these things are to be;
4.15 whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen.
4.19 whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen.' "
4.22 So spake he, and thereat Athene and Hera murmured, who sat side by side, and were devising ills for the Trojans. Athene verily held her peace and said naught, wroth though she was at father Zeus, and fierce anger gat hold of her; howbeit Hera's breast contained not her anger, but she spake to him, saying: " "4.24 So spake he, and thereat Athene and Hera murmured, who sat side by side, and were devising ills for the Trojans. Athene verily held her peace and said naught, wroth though she was at father Zeus, and fierce anger gat hold of her; howbeit Hera's breast contained not her anger, but she spake to him, saying: " '4.25 Most dread son of Cronos, what a word hast thou said! How art thou minded to render my labour vain and of none effect, and the sweat that I sweated in my toil,—aye, and my horses twain waxed weary with my summoning the host for the bane of Priam and his sons? Do thou as thou wilt; but be sure we other gods assent not all thereto.
4.34 Then, stirred to hot anger, spake to her Zeus, the cloud-gatherer:Strange queen, wherein do Priam and the sons of Priam work thee ills so many, that thou ragest unceasingly to lay waste the well-built citadel of Ilios? If thou wert to enter within the gates and the high walls, 4.35 and to devour Priam raw and the sons of Priam and all the Trojans besides, then perchance mightest thou heal thine anger. Do as thy pleasure is; let not this quarrel in time to come be to thee and me a grievous cause of strife between us twain. And another thing will I tell thee, and do thou lay it to heart.
14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius,
23.62 lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.64 lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— ' "23.65 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " "23.69 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " '23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, ' "23.85 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " "23.89 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " '23.90 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. ' ' None |
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7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Homer • Valerius Flaccus, G., exempla/exemplarity • exempla/exemplarity
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 66; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 382
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8. Herodotus, Histories, 1.87 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Herodotus • examples (i.e. paradigm) • examples (i.e. paradigm), the subjects as
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
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1.87 ἐνθαῦτα λέγεται ὑπὸ Λυδῶν Κροῖσον μαθόντα τὴν Κύρου μετάγνωσιν, ὡς ὥρα πάντα μὲν ἄνδρα σβεννύντα τὸ πῦρ, δυναμένους δὲ οὐκέτι καταλαβεῖν, ἐπιβώσασθαι τὸν Ἀπόλλωνα ἐπικαλεόμενον, εἴ τί οἱ κεχαρισμένον ἐξ αὐτοῦ ἐδωρήθη, παραστῆναι καὶ ῥύσασθαι αὐτὸν ἐκ τοῦ παρεόντος κακοῦ. τὸν μὲν δακρύοντα ἐπικαλέεσθαι τὸν θεόν, ἐκ δὲ αἰθρίης τε καὶ νηνεμίης συνδραμεῖν ἐξαπίνης νέφεα καὶ χειμῶνά τε καταρραγῆναι καὶ ὗσαι ὕδατι λαβροτάτῳ, κατασβεσθῆναί τε τὴν πυρήν. οὕτω δὴ μαθόντα τὸν Κῦρον ὡς εἴη ὁ Κροῖσος καὶ θεοφιλὴς καὶ ἀνὴρ ἀγαθός, καταβιβάσαντα αὐτὸν ἀπὸ τῆς πυρῆς εἰρέσθαι τάδε. “Κροῖσε, τίς σε ἀνθρώπων ἀνέγνωσε ἐπὶ γῆν τὴν ἐμὴν στρατευσάμενον πολέμιον ἀντὶ φίλου ἐμοὶ καταστῆναι;” ὁ δὲ εἶπε “ὦ βασιλεῦ, ἐγὼ ταῦτα ἔπρηξα τῇ σῇ μὲν εὐδαιμονίῃ, τῇ ἐμεωυτοῦ δὲ κακοδαιμονίῃ, αἴτιος δὲ τούτων ἐγένετο ὁ Ἑλλήνων θεὸς ἐπαείρας ἐμὲ στρατεύεσθαι. οὐδεὶς γὰρ οὕτω ἀνόητος ἐστὶ ὅστις πόλεμον πρὸ εἰρήνης αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας. ἀλλὰ ταῦτα δαίμοσί κου φίλον ἦν οὕτω γενέσθαι.”'' None | sup>
1.87 Then the Lydians say that Croesus understood Cyrus' change of heart, and when he saw everyone trying to extinguish the fire but unable to check it, he invoked Apollo, crying out that if Apollo had ever been given any pleasing gift by him, let him offer help and deliver him from the present evil. ,Thus he in tears invoked the god, and suddenly out of a clear and windless sky clouds gathered, a storm broke, and it rained violently, extinguishing the pyre. Thus Cyrus perceived that Croesus was dear to god and a good man. He had him brought down from the pyre and asked, ,“Croesus, what man persuaded you to wage war against my land and become my enemy instead of my friend?” He replied, “O King, I acted thus for your good fortune, but for my own ill fortune. The god of the Hellenes is responsible for these things, inciting me to wage war. ,No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons. But I suppose it was dear to the divinity that this be so.” "" None |
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9. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Apollonius Rhodius • Dreams and visions, examples, Hellenistic and Roman Fiction • Dreams and visions, examples, Vergil • Vergil (P. Vergilius Maro), exempla/exemplarity • exemplarity, exemplars
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 138; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 40, 108, 109, 184; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 146, 255
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10. Cicero, De Finibus, 2.63-2.65 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • examples, • exempla (narrative examples) • rhetoric, use of examples
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 170; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 20
| sup>2.64 \xa0Epicurus's classification of the desires meant nothing to him; he knew no limit but satiety. At the same time he was careful of his health: took sufficient exercise to come hungry and thirsty to table; ate what was at once most appetizing and most digestible; drank enough wine for pleasure and not too much for health. Nor did he forgo those other indulgences in the absence of which Epicurus declares that he cannot understand what Good is. Pain he never experienced at all; had it come to him, he would have borne it with fortitude, yet would have called in a doctor sooner than a philosopher. He had excellent health and a sound constitution. He was extremely popular. In short, his life was replete with pleasure of every variety. <" '2.65 \xa0Your school pronounces him a happy man, at least your theory requires you to do so. But I\xa0place above him â\x80\x94 I\xa0do not venture to say whom: Virtue herself shall speak for me, and she will not hesitate to rank Marcus Regulus higher than this typically happy man, as you would call him. Regulus, of his own free will and under no compulsion except that of a promise given to an enemy, returned from his native land to Carthage; yet Virtue proclaims that when he had done so he was happier while tormented with sleeplessness and hunger than Thorius carousing on his couch of roses. Regulus had fought great wars, had twice been consul, had celebrated a triumph; yet all his earlier exploits he counted less great and glorious than that final disaster, which he chose to undergo for the sake of honour and of self-respect; a\xa0pitiable end, as it seems to us who hear of it, but full of pleasure for him who endured it. It is not merriment and wantonness, nor laughter or jesting, the comrade of frivolity, that make men happy; those are happy, often in sadness, whose wills are strong and true. <' " None |
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11. Cicero, On The Ends of Good And Evil, 2.63-2.65 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • examples, • exempla (narrative examples) • rhetoric, use of examples
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 170; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 20
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2.63 At quam pulchre dicere videbare, cum ex altera parte ponebas cumulatum aliquem aliquem cumulatum BE plurimis et maximis voluptatibus nullo nec praesenti nec futuro dolore, ex altera autem cruciatibus maximis toto corpore nulla nec adiuncta nec sperata voluptate, et quaerebas, quis aut hoc miserior aut miseriorum aut BE superiore illo beatior; beatiorum BE beatiore R deinde concludebas summum malum esse dolorem, summum bonum voluptatem! Lucius Thorius Balbus fuit, Lanuvinus, quem meminisse tu non potes. is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, voluptas posset inveniri BE qua non abundaret. erat et cupidus voluptatum et eius generis intellegens et copiosus, ita non superstitiosus, ut illa plurima in sua patria sacrificia et fana contemneret, ita non timidus ad mortem, ut in acie sit ob rem publicam interfectus. 2.64 cupiditates non Epicuri divisione finiebat, sed sua satietate. habebat tamen rationem rationem edd. ratione valitudinis: utebatur iis iis edd. his AR hys BE hijs NV exercitationibus, ut ad cenam et sitiens et esuriens veniret, eo cibo, qui et suavissimus esset et idem facillimus ad concoquendum, conoqquendum N coquendum BEV vino et ad voluptatem et ne noceret. cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. aberat omnis dolor, qui si adesset, nec molliter ferret et tamen medicis plus quam philosophis uteretur. color egregius, integra valitudo, summa gratia, vita denique conferta voluptatum confecta voluptatum V voluptatum conferta BE omnium varietate. 2.65 hunc vos vos ABE u R vero V uo (= vero) N sed ab alt. man. et post o ras. I litt. beatum; ratio quidem vestra sic cogit. at ego cogit. At ego Bentl. cogitat ego (cogitat. ego) quem huic anteponam non audeo dicere; dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Regulum anteponere, quem quidem, cum sua voluntate, nulla vi coactus praeter fidem, quam dederat hosti, ex patria Karthaginem revertisset, tum ipsum, tum ipsum dett. eum ipsum cum vigiliis et fame cruciaretur, clamat virtus beatiorem fuisse quam potantem in rosa Thorium. bella rosa Thorium. bella VN 2 rosa. torius (Thorius E) bella ABER et fort. N 1 magna gesserat, bis consul fuerat, triumpharat nec tamen sua illa superiora sua illa superiora illa sua superiora BE illa superiora R tam magna neque tam praeclara ducebat quam illum ultimum casum, quem propter fidem constantiamque susceperat, qui nobis miserabilis videtur audientibus, illi perpetienti erat voluptarius. voluptarius (p ex corr. man. alt. ) N voluntarius non enim hilaritate nec lascivia nec risu aut ioco, comite levitatis, saepe etiam tristes firmitate et constantia sunt beati.'' None | sup>
2.63 \xa0"But how well you thought you put your case when you pictured on the one hand a person loaded with an abundance of the most delightful pleasures and free from all pain whether present or in prospect, and on the other one racked throughout his frame by the most excruciating pains, unqualified by any pleasure or hope of pleasure; then proceeded to ask who could be more wretched than the latter or more happy than the former; and finally drew the conclusion that pain was the Chief Evil and pleasure the Chief Good!"Well, there was a certain Lucius Thorius of Lanuvium, whom you cannot remember; he lived on the principle of enjoying in the fullest measure all the most exquisite pleasures that could possibly be found. His appetite for pleasures was only equalled by his taste and ingenuity in devising them. He was so devoid of superstition as to scoff at all the sacrifices and shrines for which his native place is famous; and so free from fear of death that he died in battle for his country. <' "2.64 \xa0Epicurus's classification of the desires meant nothing to him; he knew no limit but satiety. At the same time he was careful of his health: took sufficient exercise to come hungry and thirsty to table; ate what was at once most appetizing and most digestible; drank enough wine for pleasure and not too much for health. Nor did he forgo those other indulgences in the absence of which Epicurus declares that he cannot understand what Good is. Pain he never experienced at all; had it come to him, he would have borne it with fortitude, yet would have called in a doctor sooner than a philosopher. He had excellent health and a sound constitution. He was extremely popular. In short, his life was replete with pleasure of every variety. <" '2.65 \xa0Your school pronounces him a happy man, at least your theory requires you to do so. But I\xa0place above him â\x80\x94 I\xa0do not venture to say whom: Virtue herself shall speak for me, and she will not hesitate to rank Marcus Regulus higher than this typically happy man, as you would call him. Regulus, of his own free will and under no compulsion except that of a promise given to an enemy, returned from his native land to Carthage; yet Virtue proclaims that when he had done so he was happier while tormented with sleeplessness and hunger than Thorius carousing on his couch of roses. Regulus had fought great wars, had twice been consul, had celebrated a triumph; yet all his earlier exploits he counted less great and glorious than that final disaster, which he chose to undergo for the sake of honour and of self-respect; a\xa0pitiable end, as it seems to us who hear of it, but full of pleasure for him who endured it. It is not merriment and wantonness, nor laughter or jesting, the comrade of frivolity, that make men happy; those are happy, often in sadness, whose wills are strong and true. <'' None |
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12. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • exempla and exemplarity • exempla and exemplarity, Republican • exemplarity
Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 25, 77, 82, 85; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 305, 306
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13. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • exempla and exemplarity • exempla and exemplarity, Republican • exemplarity • imitation, emulation, exemplarity, exemplum
Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 121; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 148; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 305; Poulsen (2021), Usages of the Past in Roman Historiography, 106
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14. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • First movements, Expounded by Seneca, perhaps earlier by Cicero, but examples in Aristotle and (possibly) Chrysippus not yet recognized as such • emotions, examples of • exemplarity
Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 188; Graver (2007), Stoicism and Emotion, 231, 233, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 70
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15. Philo of Alexandria, On The Life of Moses, 1.44, 1.48, 1.158-1.159, 2.288 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exemplars • apologetic, examples of • exemplary/exemplarity
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 153, 160, 162; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 183, 250, 251; Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 92
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1.44 One of these men, then, the most violent of them, when, in addition to yielding nothing of his purpose, he was even exasperated at the exhortations of Moses and rendered more savage by them, beating those who did not labour with energy and unremittingly at the work which was imposed upon them, and insulting them and subjecting them to every kind of ill-treatment, so as even to be the death of many, Moses slew, thinking the deed a pious action; and, indeed, it was a pious action to destroy one who only lived for the destruction of others.
1.48 But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues.
1.158 What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159 And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance;
2.288 And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. '' None |
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16. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, and chain of exemplarity • chain of exemplarity • exemplarity,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 130; Langlands (2018), Exemplary Ethics in Ancient Rome, 94
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17. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • exemplarity, positive vs. negative • sites of exemplarity, literary engagement with
Found in books: Langlands (2018), Exemplary Ethics in Ancient Rome, 305; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 183
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18. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Septuagint, Pentateuch, official exemplar • exemplars of trust
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 143; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 77
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2.23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.'' None | sup>
2.23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. '' None |
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19. New Testament, Romans, 3.21-3.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Moral Exemplar model • exemplars of trust • exemplars of trust, Paul as
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 63, 76, 77; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 109
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3.21 νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.22 δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή. 3.23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 3.24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25 ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26 ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.'' None | sup>
3.21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, 3.23 for all have sinned, and fall short of the glory of God; 3.24 being justified freely by his grace through the redemption that is in Christ Jesus; ' "3.25 whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; " '3.26 to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. '' None |
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20. New Testament, John, 6.16-6.21, 17.21, 20.14-20.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, examples, Gospels and Acts • Dreams and visions, examples, Josephus • exemplarity, in letters • exemplars of trust, Jesus as • exemplars of trust, John the Baptist as
Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 107; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 215, 222, 223, 228; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 159, 451
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6.16 Ὡς δὲ ὀψία ἐγένετο κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν, 6.17 καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς Καφαρναούμ. καὶ σκοτία 6.18 ἤδη ἐγεγόνει καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς, ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διεγείρετο. 6.19 ἐληλακότες οὖν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα θεωροῦσιν τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης καὶ ἐγγὺς τοῦ πλοίου γινόμενον, καὶ ἐφοβήθησαν. 6.20 ὁ δὲ λέγει αὐτοῖς Ἐγώ εἰμι, μὴ φοβεῖσθε. 6.21 ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.
17.21 ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας.
20.14 ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστίν. 20.15 λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.'' None | sup>
6.16 When evening came, his disciples went down to the sea, 6.17 and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18 The sea was tossed by a great wind blowing. 6.19 When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20 But he said to them, "I AM. Don\'t be afraid." 6.21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.
17.21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. ' "
20.14 When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. " '20.15 Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away."'' None |
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21. New Testament, Luke, 4.9-4.12, 9.30-9.33, 10.18, 24.27, 24.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Double dreams and visions, examples, Apocryphal Acts and other Hagiography • Double dreams and visions, examples, New Testament • Dreams and visions, examples, ANE literature • Dreams and visions, examples, Apocrypha and non-apocalyptic Pseudepigrapha • Dreams and visions, examples, Gospels and Acts • Dreams and visions, examples, Popular, personal, therapeutic • exemplars of trust • exemplars of trust, Jesus as
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 78, 220, 271; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 119, 151, 159, 161, 391, 444, 452, 489, 496
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4.9 Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10 γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11 καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12 καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται
9.30 καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31 οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32 ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33 καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει.
10.18 εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.
24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24.44 Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.'' None | sup>
4.9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ' "4.10 for it is written, 'He will give his angels charge concerning you, to guard you;' " '4.11 and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'" 4.12 Jesus answering, said to him, "It has been said, \'You shall not tempt the Lord your God.\'"
9.30 Behold, two men were talking with him, who were Moses and Elijah, 9.31 who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32 Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33 It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let\'s make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said.
10.18 He said to them, "I saw Satan having fallen like lightning from heaven.
24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
24.44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."'' None |
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22. New Testament, Mark, 6.49, 9.4-9.5, 14.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, examples, Gospels and Acts • Hananiah, Azariah and Mishael, as exemplars of faith • exemplars of trust • exemplars of trust, Jesus as
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 135; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 78, 222, 228; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 159, 452
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6.49 οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν,
9.4 καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν.
14.36 καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.'' None | sup>
6.49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;
9.4 Elijah and Moses appeared to them, and they were talking with Jesus. 9.5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."
14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."'' None |
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23. New Testament, Matthew, 4.6-4.7, 14.26, 17.3-17.4, 21.31, 27.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, examples, Gospels and Acts • creating new lessons, examples in Luke • exemplars of trust • exemplars of trust, Jesus as
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 78, 220, 228, 270; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 159, 160, 452; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 413
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4.6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7 ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου.
14.26 οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες ὅτι Φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν.
17.3 καὶ ἰδοὺ ὤφθη αὐτοῖς Μωυσῆς καὶ Ἠλείας συνλαλοῦντες μετʼ αὐτοῦ. 17.4 ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν.
21.31 τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν Ὁ ὕστερος. λέγει αὐτοῖς ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ.
27.19 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατʼ ὄναρ διʼ αὐτόν.'' None | sup>
4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7 Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'"
14.26 When the disciples saw him walking on the sea, they were troubled, saying, "It\'s a ghost!" and they cried out for fear.
17.3 Behold, Moses and Elijah appeared to them talking with him. 17.4 Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let\'s make three tents here: one for you, one for Moses, and one for Elijah."
21.31 Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you.
27.19 While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him."'' None |
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24. Plutarch, Alexander The Great, 1.1-1.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Exemplarity, theory • Plutarch, moralism and exemplarity in • exemplarity, and ethical systems • exemplarity, in Plutarch
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 38, 39; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 75
| sup>1.2 οὔτε γὰρ ἱστορίας γράφομεν, ἀλλὰ βίους, οὔτε ταῖς ἐπιφανεστάταις πράξεσι πάντως ἔνεστι δήλωσις ἀρετῆς ἢ κακίας, ἀλλὰ πρᾶγμα βραχὺ πολλάκις καὶ ῥῆμα καὶ παιδιά τις ἔμφασιν ἤθους ἐποίησε μᾶλλον ἢ μάχαι μυριόνεκροι καὶ παρατάξεις αἱ μέγισται καὶ πολιορκίαι πόλεων.' ' None | sup>1.2 For it is not Histories that I am writing, but Lives; and in the most illustrious deeds there is not always a manifestation of virtue or vice, nay, a slight thing like a phrase or a jest often makes a greater revelation of character than battles where thousands fall, or the greatest armaments, or sieges of cities. ' ' None |
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25. Quintilian, Institutes of Oratory, 5.11.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • exemplarity • exemplum/exemplarity
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 148
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5.11.6 \xa0The most important of proofs of this class is that which is most properly styled example, that is to say the adducing of some past action real or assumed which may serve to persuade the audience of the truth of the point which we are trying to make. We must therefore consider whether the parallel is complete or only partial, that we may know whether to use it in its entirety or merely to select those portions which are serviceable. We argue from the like when we say, "Saturninus was justly killed, as were the Gracchi";'' None |
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26. Tacitus, Annals, 15.60-15.64, 16.34-16.35 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • examples (i.e. paradigm), comparative/parallel • exemplarity, and family models • genealogy, and exemplarity • intertextuality, and exemplarity • suicide, and exemplarity
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 147, 148, 149, 150; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 114
sup>15.61 Seneca missum ad se Natalem conquestumque no- mine Pisonis quod a visendo eo prohiberetur, seque rationem valetudinis et amorem quietis excusavisse respondit. cur salutem privati hominis incolumitati suae anteferret causam non habuisse; nec sibi promptum in adulationes ingenium. idque nulli magis gnarum quam Neroni, qui saepius libertatem Senecae quam servitium expertus esset. ubi haec a tribuno relata sunt Poppaea et Tigellino coram, quod erat saevienti principi intimum consiliorum, interrogat an Seneca voluntariam mortem pararet. tum tribunus nulla pavoris signa, nihil triste in verbis eius aut vultu deprensum confirmavit. ergo regredi et indicere mortem iubetur. tradit Fabius Rusticus non eo quo venerat itinere reditum sed flexisse ad Faenium praefectum, et expositis Caesaris iussis an obtemperaret interrogavisse, monitumque ab eo ut exequeretur, fatali omnium ignavia. nam et Silvanus inter coniuratos erat augebatque scelera in quorum ultionem consenserat. voci tamen et aspectui pepercit intromisitque ad Senecam unum ex centurionibus qui necessitatem ultimam denuntiaret. 15.62 Ille interritus poscit testamenti tabulas; ac denegante centurione conversus ad amicos, quando meritis eorum referre gratiam prohiberetur, quod unum iam et tamen pulcherrimum habeat, imaginem vitae suae relinquere testatur, cuius si memores essent, bonarum artium famam fructum constantis amicitiae laturos. simul lacrimas eorum modo sermone, modo intentior in modum coercentis ad firmitudinem revocat, rogitans ubi praecepta sapientiae, ubi tot per annos meditata ratio adversum imminentia? cui enim ignaram fuisse saevitiam Neronis? neque aliud superesse post matrem fratremque interfectos quam ut educatoris praeceptorisque necem adiceret.' "15.63 Vbi haec atque talia velut in commune disseruit, complectitur uxorem et paululum adversus praesentem fortitudinem mollitus rogat oratque temperaret dolori neu aeternum susciperet, sed in contemplatione vitae per virtutem actae desiderium mariti solaciis honestis toleraret. illa contra sibi quoque destinatam mortem adseverat manumque percussoris exposcit. tum Seneca gloriae eius non adversus, simul amore, ne sibi unice dilectam ad iniurias relinqueret, 'vitae' inquit 'delenimenta monstraveram tibi, tu mortis decus mavis: non invidebo exemplo. sit huius tam fortis exitus constantia penes utrosque par, claritudinis plus in tuo fine.' post quae eodem ictu brachia ferro exolvunt. Seneca, quoniam senile corpus et parco victu tenuatum lenta effugia sanguini praebebat, crurum quoque et poplitum venas abrumpit; saevisque cruciatibus defessus, ne dolore suo animum uxoris infringeret atque ipse visendo eius tormenta ad impatientiam delaberetur, suadet in aliud cubiculum abscedere. et novissimo quoque momento suppeditante eloquentia advocatis scriptoribus pleraque tradidit, quae in vulgus edita eius verbis invertere supersedeo." '15.64 At Nero nullo in Paulinam proprio odio, ac ne glisceret invidia crudelitatis, iubet inhiberi mortem. hortantibus militibus servi libertique obligant brachia, premunt sanguinem, incertum an ignarae. nam ut est vulgus ad deteriora promptum, non defuere qui crederent, donec implacabilem Neronem timuerit, famam sociatae cum marito mortis petivisse, deinde oblata mitiore spe blandimentis vitae evictam; cui addidit paucos postea annos, laudabili in maritum memoria et ore ac membris in eum pallorem albentibus ut ostentui esset multum vitalis spiritus egestum. Seneca interim, durante tractu et lentitudine mortis, Statium Annaeum, diu sibi amicitiae fide et arte medicinae probatum, orat provisum pridem venenum quo damnati publico Atheniensium iudicio extinguerentur promeret; adlatumque hausit frustra, frigidus iam artus et cluso corpore adversum vim veneni. postremo stagnum calidae aquae introiit, respergens proximos servorum addita voce libare se liquorem illum Iovi liberatori. exim balneo inlatus et vapore eius exanimatus sine ullo funeris sollemni crematur. ita codicillis praescripserat, cum etiam tum praedives et praepotens supremis suis consuleret.
16.34 Tum ad Thraseam in hortis agentem quaestor consulis missus vesperascente iam die. inlustrium virorum feminarumque coetus frequentis egerat, maxime intentus Demetrio Cynicae institutionis doctori, cum quo, ut coniectare erat intentione vultus et auditis, si qua clarius proloquebantur, de natura animae et dissociatione spiritus corporisque inquirebat, donec advenit Domitius Caecilianus ex intimis amicis et ei quid senatus censuisset exposuit. igitur flentis queritantisque qui aderant facessere propere Thrasea neu pericula sua miscere cum sorte damnati hortatur, Arriamque temptantem mariti suprema et exemplum Arriae matris sequi monet retinere vitam filiaeque communi subsidium unicum non adimere.' "16.35 Tum progressus in porticum illic a quaestore reperitur, laetitiae propior, quia Helvidium generum suum Italia tantum arceri cognoverat. accepto dehinc senatus consulto Helvidium et Demetrium in cubiculum inducit; porrectisque utriusque brachii venis, postquam cruorem effudit, humum super spargens, propius vocato quaestore 'libamus' inquit 'Iovi liberatori. specta, iuvenis; et omen quidem dii prohibeant, ceterum in ea tempora natus es quibus firmare animum expediat constantibus exemplis.' post lentitudine exitus gravis cruciatus adferente, obversis in Demetrium" ' None | sup>
15.60 \xa0The next killing, that of the consul designate Plautius Lateranus, was added by Nero to the list with such speed that he allowed him neither to embrace his children nor the usual moment\'s respite in which to choose his death. Dragged to the place reserved for the execution of slaves, he was slaughtered by the hand of the tribune Statius, resolutely silent and disdaining to reproach the tribune with his complicity in the same affair. There followed the murder of Annaeus Seneca, a joyful event to the sovereign: not that he had established his connection with the plot, but, as poison had not worked, he was anxious to proceed by the sword. Only Natalis, in fact, mentioned Seneca; nor did his statement go further than that he had been sent to visit him when sick and to make a complaint:â\x80\x94 "Why did he close his door on Piso? It would be better if they cultivated their friendship by meeting on intimate terms." Seneca\'s answer had been that "spoken exchanges and frequent interviews were to the advantage of neither; still, his own existence depended on the safety of Piso." Gavius Silvanus, tribune of a praetorian cohort, was instructed to take this report and ask Seneca if he admitted Natalis\' words and his own reply. By accident or design, Seneca that day had returned from Campania and broke his journey at one of his country-houses four miles out of Rome. Evening was near when the tribune arrived and surrounded the villa with pickets of soldiers: then he delivered the imperial message to the owner, who was dining with his wife Pompeia Paulina and two friends. < 15.61 \xa0Seneca rejoined that "Natalis had been sent to him, and had remonstrated in Piso\'s name against his refusal to receive his visits. By way of excuse, he had pleaded considerations of health and love of quiet. He had had no reason for ranking the security of a private person higher than his own safety, and his temper was not one which was quick to flattery: no one was better aware of that than Nero, who had more often experienced the frankness of Seneca than his servility." When the tribune made his report in the presence of Poppaea and Tigellinus â\x80\x94 the emperor\'s privy council in his ferocious moods â\x80\x94 Nero demanded if Seneca was preparing for a voluntary death. The officer then assured him that there were no evidences of alarm, and that he had not detected any sadness in his words or looks. He was therefore directed to go back and pronounce the death-sentence. Fabius Rusticus states that, instead of returning by the road he had come, the tribune went out of his way to the prefect Faenius, and, after recapitulating the Caesar\'s orders, asked if he should obey them; only to be advised by Faenius to carry them out. Fate had made cowards of them all. For Silvanus, too, was numbered with the plotters; and now he was engaged in adding to the crimes he had conspired to avenge. However, he was so far considerate of his voice and his eyes as to send one of his centurions in to Seneca, to announce the last necessity. < 15.62 \xa0Seneca, nothing daunted, asked for the tablets containing his will. The centurion refusing, he turned to his friends, and called them to witness that "as he was prevented from showing his gratitude for their services, he left them his sole but fairest possession â\x80\x94 the image of his life. If they bore it in mind, they would reap the reward of their loyal friendship in the credit accorded to virtuous accomplishments." At the same time, he recalled them from tears to fortitude, sometimes conversationally, sometimes in sterner, almost coercive tones. "Where," he asked, "were the maxims of your philosophy? Where that reasoned attitude towards impending evils which they had studied through so many years? For to whom had Nero\'s cruelty been unknown? Nor was anything left him, after the killing of his mother and his brother, but to add the murder of his guardian and preceptor." < 15.63 \xa0After these and some similar remarks, which might have been meant for a wider audience, he embraced his wife, and, softening momentarily in view of the terrors at present threatening her, begged her, conjured her, to moderate her grief â\x80\x94 not to take it upon her for ever, but in contemplating the life he had spent in virtue to find legitimate solace for the loss of her husband. Paulina replied by assuring him that she too had made death her choice, and she demanded her part in the executioner\'s stroke. Seneca, not wishing to stand in the way of her glory, and influenced also by his affection, that he might not leave the woman who enjoyed his whole-hearted love exposed to outrage, now said: "I\xa0had shown you the mitigations of life, you prefer the distinction of death: I\xa0shall not grudge your setting that example. May the courage of this brave ending be divided equally between us both, but may more of fame attend your own departure!" Aforesaid, they made the incision in their arms with a single cut. Seneca, since his aged body, emaciated further by frugal living, gave slow escape to the blood, severed as well the arteries in the leg and behind the knee. Exhausted by the racking pains, and anxious lest his sufferings might break down the spirit of his wife, and he himself lapse into weakness at the sight of her agony, he persuaded her to withdraw into another bedroom. And since, even at the last moment his eloquence remained at command, he called his secretaries, and dictated a long discourse, which has been given to the public in his own words, and which I\xa0therefore refrain from modifying. <' "15.64 \xa0Nero, however, who had no private animosity against Paulina, and did not wish to increase the odium of his cruelty, ordered her suicide to be arrested. Under instructions from the military, her slaves and freedmen bandaged her arms and checked the bleeding â\x80\x94 whether without her knowledge is uncertain. For, with the usual readiness of the multitude to think the worst, there were those who believed that, so long as she feared an implacable Nero, she had sought the credit of sharing her husband's fate, and then, when a milder prospect offered itself, had succumbed to the blandishments of life. To that life she added a\xa0few more years â\x80\x94 laudably faithful to her husband's memory and blanched in face and limb to a pallor which showed how great had been the drain upon her vital powers. Seneca, in the meantime, as death continued to be protracted and slow, asked Statius Annaeus, who had long held his confidence as a loyal friend and a skilful doctor, to produce the poison â\x80\x94 it had been provided much earlier â\x80\x94 which was used for despatching prisoners condemned by the public tribunal of Athens. It was brought, and he swallowed it, but to no purpose; his limbs were already cold, and his system closed to the action of the drug. In the last resort, he entered a vessel of heated water, sprinkling some on the slaves nearest, with the remark that he offered the liquid as a drink-offering to Jove the Liberator. He was then lifted into a bath, suffocated by the vapour, and cremated without ceremony. It was the order he had given in his will, at a time when, still at the zenith of his wealth and power, he was already taking thought for his latter end. <" "
16.34 \xa0The consul's quaestor was then sent to Thrasea: he was spending the time in his gardens, and the day was already closing in for evening. He had brought together a large party of distinguished men and women, his chief attention been given to Demetrius, a master of the Cynic creed; with whom â\x80\x94 to judge from his serious looks and the few words which caught the ear, when they chanced to raise their voices â\x80\x94 he was debating the nature of the soul and the divorce of spirit and body. At last, Domitius Caecilianus, an intimate friend, arrived, and informed him of the decision reached by the senate. Accordingly, among the tears and expostulations of the company, Thrasea urged them to leave quickly, without linking their own hazardous lot to the fate of a condemned man. Arria, who aspired to follow her husband's ending and the precedent set by her mother and namesake, he advised to keep her life and not deprive the child of their union of her one support. <" '16.35 \xa0He now walked on to the colonnade; where the quaestor found him nearer to joy than to sorrow, because he had ascertained that Helvidius, his son-inâ\x80\x91law, was merely debarred from Italy. Then, taking the decree of the senate, he led Helvidius and Demetrius into his bedroom, offered the arteries of both arms to the knife, and, when the blood had begun to flow, sprinkled it upon the ground, and called the quaestor nearer: "We are making a libation," he said, "to Jove the Liberator. Look, young man, and â\x80\x94 may Heaven, indeed, avert the omen, but you have been born into times now it is expedient to steel the mind with instances of firmness." Soon, as the slowness of his end brought excruciating pain, turning his gaze upon Demetrius\xa0.\xa0.\xa0.'' None |
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27. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • exemplarity, and statuary/sculptures • exemplarity, improvement • exemplarity, retrospective vs. prospective • exemplary/exemplarity • genealogy, and exemplarity
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 109, 110; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 157; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 154
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28. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, examples, Apollonius Rhodius • Dreams and visions, examples, Suetonius • exemplarity, exemplum, imitation, emulation
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 145, 424; Poulsen (2021), Usages of the Past in Roman Historiography, 200
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29. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Mucius Scaevola, changing site of exemplarity • exempla and exemplarity • exempla and exemplarity, Republican • sites of exemplarity • sites of exemplarity, change over time
Found in books: König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 320; Langlands (2018), Exemplary Ethics in Ancient Rome, 209
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30. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, Value of examples • Examples, value of • examples (i.e. paradigm) • examples (i.e. paradigm), comparative/parallel
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 4, 40; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
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31. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, Value of examples • Examples, value of • examples (i.e. paradigm) • examples (i.e. paradigm), comparative/parallel • examples (i.e. paradigm), the subjects as
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 40, 53, 100; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
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32. Pliny The Younger, Letters, 7.29 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Tacitus, on exemplarity • chain of exemplarity, broken under Domitian • exempla and exemplarity • exempla and exemplarity, Republican
Found in books: König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 324, 327; Langlands (2018), Exemplary Ethics in Ancient Rome, 246
| sup>
7.29 To Montanus. You will first laugh, then feel annoyed, and then laugh again, if ever you read something which you will think almost incredible, unless you see it with your own eyes. I noticed the other day, just before you come to the first milestone on the Tiburtine Road, a monument to Pallas * bearing this inscription '' None |
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33. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • First movements, Expounded by Seneca, perhaps earlier by Cicero, but examples in Aristotle and (possibly) Chrysippus not yet recognized as such • emotions, examples of
Found in books: Graver (2007), Stoicism and Emotion, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 122
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34. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Tacitus, on exemplarity • chain of exemplarity, broken under Domitian • exempla and exemplarity • exempla and exemplarity, Republican • exemplarity, self-reflexive forms of
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 171, 172, 173; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 307, 308; Langlands (2018), Exemplary Ethics in Ancient Rome, 245
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35. Valerius Maximus, Memorable Deeds And Sayings, 3.2.1, 4.7.2
Tagged with subjects: • exemplarity, prospective • exemplarity, retrospective • exemplary/exemplarity
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 157; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 57, 62
| sup>
3.2.1 When the Etruscans made an incursion into the city over the Sublician Bridge, Horatius Cocles defended the further end of it, and with an indefatigable fight withstood the whole body and force of the enemy, till the bridge was broken behind him; and when he saw his country freed from imminent danger, he flung himself armed into the Tiber. The immortal gods, in admiration for his courage, rewarded him with a safe retreat, so that he was neither hurt with the height of the fall, nor pressed down by the weight of his armour, nor swept away by the current of the river, nor touched by the missiles that flew upon every side of him. And thereby he drew the eyes of all his fellow-citizens and of all his enemies upon his own single person; the one struck with admiration, the other in a trance between joy and fear. And he alone separated two great armies that were closely engaged, repelling the one, and defending the other. And lastly, by his single strength he was as great a guard to our city with his shield, as the Tiber was with its stream. And therefore the Etruscans as they departed might well say that they had vanquished the Romans, but were defeated by Horatius alone.' "
4.7.2 In the same family equally powerful examples of friendship arise. For when the plots and enterprises of C. Gracchus were utterly defeated and all his conspiracy brought to light, he was deserted of all assistance, except for his two friends Pomponius and Laetorius, who by interposing their own bodies, protected him from the missiles that fell around him. And of these two, Pomponius, so that Gracchus might more easily escape, withstood a whole body of soldiers that eagerly pursued him at the Trigeminal Gate; nor could he be moved while he lived, till at length having received many wounds, he fell, and (though I am apt to believe unwillingly) was forced to permit them passage over his dead body. Laetorius made a stand upon the Sublician Bridge, and till Gracchus had passed over guarded it with the passion of his courage, till at length overpowered by the multitude, turning his sword upon himself, he made a nimble leap into Tiber, and so perished, showing that kindness to the friendship of one person by his voluntary death, which Horatius Cocles, in the same place, had shown to his whole country. What renowned soldiers might the Gracchi have had, if they had followed the courses which their father or mother's father had done! With what a courageous fury might Blossius, Pomponius and Laetorius have assisted them in the gaining trophies and triumphs, the brave associates of such wild enterprises! By taking part in an inauspicious friendship, as how much the more miserable, also so much are they the more certain examples of a generous loyalty."' None |
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36. Vergil, Aeneis, 1.203, 1.282, 1.292-1.293, 2.796, 3.96, 9.641
Tagged with subjects: • Dreams and visions, examples, Apollonius Rhodius • Dreams and visions, examples, Hellenistic and Roman Fiction • Dreams and visions, examples, Vergil • Valerius Flaccus, G., exempla/exemplarity • Vergil (P. Vergilius Maro), exempla/exemplarity • exempla and exemplarity • exempla and exemplarity, Republican • exempla and typology, Orosius Historiae, exemplarity in • exempla/exemplar • exempla/exemplarity
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 63, 69, 71, 138; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 417; Keith and Myers (2023), Vergil and Elegy. 368; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 316; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 255, 430, 432
sup>
1.203 mittite: forsan et haec olim meminisse iuvabit.
1.282 Romanos rerum dominos gentemque togatam:
1.292 cana Fides, et Vesta, Remo cum fratre Quirinus, 1.293 iura dabunt; dirae ferro et compagibus artis
3.96 accipiet reduces. Antiquam exquirite matrem:
9.641 Macte nova virtute, puer: sic itur ad astra,' ' None | sup>
1.203 (rage never lacks for arms)—if haply then
1.282 Now round the welcome trophies of his chase ' "
1.292 'twixt hopes and fears divided; for who knows " '1.293 whether the lost ones live, or strive with death,
3.96 new milk was sprinkled from a foaming cup,
9.641 Tumultuously shouting, they impaled ' ' None |
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37. None, None, nan
Tagged with subjects: • Valerius Flaccus, G., exempla/exemplarity • exempla/exemplar • exempla/exemplarity
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 67; Keith and Myers (2023), Vergil and Elegy. 269
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38. None, None, nan
Tagged with subjects: • exemplarity, exemplum, imitation, emulation • imitation, emulation, exemplarity, exemplum • senate of Rome, as exemplar
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 164; Poulsen (2021), Usages of the Past in Roman Historiography, 8
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